[418]
ἱρά = Attic “ἱερά.” ἀμέγαρτον, used like “ῥωγαλέον” (l. 417): ‘so that it was unenviable’; i. e. ‘to a sad extent.’[421] 421-424 = A 458-461.
[426] ὑπείρ-εχον, for an original “ὑπέρ-σεχον.”
Ἡφαίστοιο = “πυρός”.[427] 427-432 = A 464-469.
[435] μηκέτι ... λεγώμεθα, ‘let us no longer be gathered’ is a traditional rendering; others translate the verb, ‘talk with one another.’
[436] ἀμβαλλώμεθα, for meaning cf. “ἀνάβλησις”, l. 380. With reference to this word an interesting digression of the scholia is worth repeating: “ἐρωτηθεὶς γοῦν Ἀλέξανδρος, πῶς τῆς Ἑλλάδος ἐκράτησε, “μηδὲν ἀναβαλλόμενος” εἶπεν”.
[438] ἀγειρόντων, imperative.
[440] ἴομεν, subjunctive, § 143.
θᾶσσον is rendered by Nägelsbach ‘the sooner the better.’ ἐγείρομεν, aorist subjunctive, § 144, ll.—For the construction ὄφρα (‘in order that’) κε κτλ. see § 196.[446] κρίνοντες, ‘marshaling’ (literally ‘separating’) into tribes and clans; cf. l. 362.
[447] ἐρίτιμον, force of prefix, § 160.
ἀγήραον ἀθανάτην, ‘ageless,’ ‘immortal,’ not precisely equivalent in meaning. The distinetion is nicely drawn in the ancient myth of Tithonus, the husband of Dawn (Ἠώς); being a mortal, he asked for immortality (“ἀθανασίαν”) from her who was a goddess; this he received and lived on forever; but because through ignorance he did not ask for agelessness (“ἀγηρασίαν”) as well, he presently became subject to the troubles of old age. The goddess could not grant his request for death, but changed him into a cicada.[448] ἠερέθονται, spelling, § 35.
[452] καρδίῃ, with “ἑκάστῳ” (l. 451), § 180.
ἄλληκτον, spelling, § 39.[456] τε, what is its force here? Cf. l. 90.
[457] τῶν, ‘of them,’ with “χαλκοῦ.”
θεσπεσίοιο, freely, ‘countless,’ with reference to the shields and weapons.[458] παμφανάουσα shows the reduplicated root “φαν”. Compare “παιφάς: σουσα”, l. 450.
αἰθέρος, the clear air above the denser “ἀήρ”. The top of Olympus is in this element; so Zeus is spoken of, l. 412, as “αἰθέρι ναίων”.